A Practical and Polemical Commentary Upon 2 Timothy 3-4, Part 2 · Subpart 4

A Practical and Polemical Commentary Upon 2 Timothy 3-4 · Part 2 · Subpart 4

p. 361VERS. 5, 6. But watch thou in all things endure Afflictions, doe the worke of an Evangelist, make full proof of thy Ministerie. 6. For I am now ready to be offered, and the time of my departure is at hand.

IN these words the Apostle goeth on with the prosecution of his former Exhortation, wherein he **Epilogus est quo repetit omnia quae hâc praecipuè Epistolâ disputavit, eaque nunc infigit altius mirè brevi praeceptiunculâ. Baldwin.Epitomizeth all that he had said before, and exorteth Timothy, to foure Dueties.

1. The first is to watchfulness, But watch thou in all things. Having in the two precedent Verses told him of the danger, now he exhorteth him to his duety, where we have,

First the dutie it self, Watch.

Secondly, The extent of it, not in some things onelyonly, but in all things. We are beset round and must therefore keep watch and ward at every turn: q. d. since false Teachers will abound, and people will turn from the Truth to Fables, it becommeth thee O Timothy, and such as thou art to act the part of Faithful Shepheards, and diligently to watch over the flock that it suffer not by your negligence.

The word foreign which we Translate watch, signifieth also to be sober, not onelyonly in body, but specially in minde. Though most usually and properly it is taken in Scripture in the former sense. The word implyeth, that Ministers of all men must be sober and watch, God hath joyned them together, and we may not seperate them in our lives (1 Thessalonians, 5.6. 1 Peter 5.8.) they are like stones in an Arch, the one helpeth to uphold the other; we cannot watch without sobriety, and we cannot be sober without watchfulness.

2. Constancy and courage against all opposition. 'Tis true, faithfull Ministers of all men must undergoe much labour and sorrow, many dangers and difficulties; yet must they not be daunted or discouraged but like valiant souldiers of Christ we must endure hardship, and undergoe all manner of evils and injuries cheerfully for Christ, and fulfill our Ministery in despight of them all.foreign significat non tantum affligi, sed quasvis injurias perferre, & nullis malis absterreri quae comitantur praedicationem Evangelii. 2. Significat laborem, taedium & periculum superare, mala sustinere, & pro Evangelio obdurare. He that feareth the face and frownes of man, can never discharge his Ministery faithfully to God.

p. 3623. Fidelity, he exhorteth him withall faithfulnesse and diligence to discharge the dueties of his Calling. Do the worke of an Evangelist. (i.) That work which becometh an Evangelist,Plenâ ani…i …id…c…â & Spiritu intrepido partes Officii tui perfice, qui mundi odia nimium pertimescunt, in Ecclesiastico Ministerio non po…erunt cum fructu versari requiritur igitur foreign ac foreign per quam pericula, odia & quaevis adversa contemnantur. Gerhard. viz. To preach the Gospel purely and sincerely, not shrinking from his Duty for any persecutions or troubles whatsoever. Evangelists were Extraordinary Officers (but Temporary) they were Coadjutors and Helpers of the Apostles in spreading and publishing the Gospel. They for the most part attended on them and watered what they planted, Acts 8.39, 40. Ephesians 4.11. such a one was Timothy, as appeareth, 1 Corinthians 4.17. and 16.10. and 2.1. 1. Philippians 2.19.22. Now Paul maketh …n honourable mention of Timothies office.

First, The better to incourage him in the faithfull discharge of his Duety against all Opposition.

Secondly, That the VVorld might see he had Authoritie for what he did.

4. Sincerity. Least any should accuse thee of negligence, make full proof of thy Ministery, foreign. Ministerium tuum imple (id est,) plenè perfice Ministerium tuum, ut perfectè expleas & perfungaris tuo docendi officio, & nihil omittas eoru… quae à …ono & fideli Ministro jure exiguntur. á Lapide.fulfill and accomplish it, Let it be fully known. q. d. So behave thy self in this Office, that men may be able to charge thee justly with nothing, but rather approve of thee in all things; Let the VVorld see that thou makest it thy own and onelyonly work to winn soules by a faithfull discharge of every part of thy Ministery, both in publick and private, revealing the whole Counsel of God and boldly rebuking all sorts of sinners.

By Ministery is not here meant any Civil Office or attendance on the Poor (as the Word importeth in Scripture) but it noteth the Office of Preaching the Gospel, which is called The Ministery, Colossians 4.17. and the Preachers of it Ministers (1 Corinthians 5.3. Colossians 1.7.) by way of Eminency.

Verse 6.

The Apostle giveth a Reason for this his so serious an Exhortation, drawn from the time of his death which he discerned to be now at hand, and therefore he Exhorteth Timothy to be so much the more diligent, that the Church might not suffer by his negligence after his departure, g. d.

So long as I lived I was a Father, a Counsellor and a quickner of thee both by word and example; thou hast hitherto had my help, but now thou must shift for thy selfe, and swimme without one to hold thee up; for the time of my Martyrdome is now at hand.

Hence briefly Observe. That we must not onelyonly be go…d whilest we have good company, as King Joash was when de had good Jehojada the Priest to quicken him, 2 Kings 12.2. but when good men leave us, yet must we not leave our goodnesse, Galathians 4.18. Philippians 2.12. A man that is truely good is alwayes good, in all places, times and companies; he is still the same.

In this verse we have Pauls intimation of his death.

Verse 7.

We have a briefe Narration of his life.

p. 363Verse 8. VVe have his hope and expectation after this life.

1. By a Spiritual instinct he saw that his departure was at hand, and his Martyrdome near; He was now in his last bonds, and he saw the cruell actings in Nero's Court against him, and therefore he concludes he had not long to live.

2. The Terms and Titles by which the Apostle setteth forth his death unto us, are worth the observing.

1. He calleth it an offering. I am now ready to be offered up as a sweet sacrifice to God in my Martyrdome for his Name.Paul having spread the Gospel farre and neare, at last came to Rome, and there was beheaded in the thirty seaventh year of our Lord, and the last of Nero's Raigne. Vide Euseb. l. 2. c. 25. 'Tis usual in Scripture to put that in the Present Tense as done, which yet was not done till afterward. Thus Christs body is said to be broken, and his blood powred out, Matthew 26.28. (i.) This was shortly after to be done on the Crosse: So Matthew 26.45. Iohn 20.15. and 14.3. The Word in the Original is very Pathetical and Emphaticall, it signifieth a Drink-offering, foreign, pro libamento offeror percutio foedus.he was now ready to be offered up as a Drink-offering on Gods Altar; he chuseth this word rather then that of Sacrifice.Libamen non ex parte, sed totum & in solidum offertur Deo. Chrysost. in locum.

1. because the Drink-offering (saith Chrysostome) was offered up whole, but so was not the Sacrifice, for part of it was given to the Priests.

2. This consisting of Wine and Oyle which was powred out when a meat-offering was made was most fit to set forth the death by which he should die, viz. by shedding his blood for Christ, which he cheerfully powred out as a Drink-offering to God in sealing of his Truth. This is the most genuine sense of the Word, it signifieth a Libation or Drink-offering of which we have frequent mention in the Law, (which the Septuagint, render by the word in the Text) when they powred out Wine,In usu erant sub Veteri Lege praeter sacrificia ex animalibus, obla…iones, partim liquidis, Vino praesertim quae à Graecis foreign dicebantur, à Latinis Libamina. Tactica. S. l. 3. c. 3. Sect. 15. Water, Oyle or the like in Sacrifice to God, this they called a Powred-out-offering, or an effusion, because it was onelyonly of moist things. Thus Genesis 14. Exodus 30.9. Leviticus 23.13. Numbers 6.15, and 15.5.12. and 28.7. Deuteronomy 32.33. 2 Samuel 23.16, 17. 2 Kings 16.13. Ieremiah 32.29. and 44.17.25. So that by this allusion he seemeth to Intimate the manner of his death,Libor (i.) mactor (Meton. adjuncti Metaphoricâ) nam Sacrificiis Libamina adjungebantur. which was not by being offered as an Holocaust or Burnt-offering by fire (as the Martyrs were) but by a death wherein his blood was shed and powred out: viz. by beheading.

He doth not say, I shall now be slain as some vile, guilty person, but I shall now be offered up in Martyrdome, as a sweet-smelling sacrifice to God.

3. He useth this Metaphorical word to intimate his Confirmation of the Truth he had preached. As the aspersion of blood Blood or Wine was used in sacrifices for the Confirmation of Covanants; or as Covenants were confirmed by effusion of VVine, which the parties contracting had first tasted of: so his death was not onelyonly an oblation or Sacrifice, but a Libamentum, a Drinke-offering powred out for Comformation of the Gospel which he had preached.

p. 364The Apostle expresseth this more clearly, Phil. 2.17. Yea, if I be offered upon the Sacrifice and service of your faith … joy with you all. q. d. I have not onelyonly laboured amongst you, but if I may die for the confirmation of your Faith, and be powred out as a drink-offering for the sealing of the Doctrine which I have taught you it shall be that whereof I shall rejoyce together with you. Let Nero kill me because I converted you and others to the Faith, it shall not tro…ble me, but I will freely give my self in sacrifice for you, that you may be …n Oblation to God, and my Blood the Drink-offering;Sacrificium erat quasi convivium Dei in quo victima erat i…star …ibi, Libamen instar potus Dei. V. Ravenal, in Verbo Libamen. that so I may offer up an intire Sacrifice to God. Briefly, the Levitical Sacrifice consisted of two parts.

1. There was the Victima, the Sacrifice it self, viz. a Bullock, a R…m, or the like.

2. There was the Libamen, the Drink-offering of Wine, Oyle or the like; now the Philippians faith was the sacrifice which was seasoned with Pauls blood as a Drink-offering.

2. He setteth forth his death unto us by the term of A departure or dissolution. Tis not a destruction, but a resolution or loosing of the soul from the bonds of the body.foreign. dimissionis meae. Beza. Resolutionis meae Vulg. Migrationis & reditus mei. Sculte…. Death is a taking asunder the parts of which we are composed, 'tis a freeing the soul from this house of Clay. The same word is used, Philippians 1.23. I desire to be dissolved. q. d. I desire to be discharged and released out of the Prison of the body,Mori est resolvi; mors enim nihil aliud est quàm foreign & resolutio quaedam. that I may be presently with Christ in Heaven: Or as the word will bear, I desire to depart this life and to dislodge,Cupio foreign, dissol…i, quod est vo…is mediae, unde non tam activè quam passivè sumi potest & significat non solùm dissolvi, sed etiam dissolvere vel solvere ut nautae a portu. Scult. as those that quit their Innes to further their travel homeward; or such as goe to Sea, and set sail for another Countrey, who weigh Anchor and are gone. So saith the Apostle. I am here as an exile, and like as a stranger, I desire to be freed from this banishment, and to set sail for Heaven. Thus the Word is often used for a departing,foreign propri… significat domum r…dire. Scultet. exercit. l. 1. c. 62. Luke 8.38. and going home, Luke 9.31. and 12.36. Matthew 14.23.

Observations.

Observation, 1.

1. But watch thou] The Apostasie and loosenesse of the times we live in must make us the more watchful. Their falls must be our fears; their Levity must quicken us to Constancy, and their negligence must quicken our diligence in keeping the Watch of the Lord. Like Salmons we must swimme against the streame of corrupt times, and keep our selves pure not onelyonly from the grosse Blottes, but even from the Spottes of the Age wee live in. Good men in evill dayes are compelled to be Vide Master Burroughs Gratious Spi. Cap. 7.Singular in many things▪ as Lot in Sodome, and Iohn in the p. 365Land of Vz, but they never affect singularity, affectation of singularity argues pride.

Observation 2. Good men desire the Churches good after their departure. Paul is dying, yet he commands Timothy to improve his talents for the Churches good when himself was dead. Moses before he dies prayes the Lord to set up a fit Ruler in steed, Numbers 27.16, 17. Elisha wept for the mischief that Haza…l would doe to Gods people when he was gone. So did Isai, (22.4, 5.) when he saw a day of trouble coming on the Church (though himself lived not to see it) yet he wept bitterly. David set his son upon his Throne before he died and gave him a strict charge to maintain the truth. Peter (2.1, 15.) endeavoured to keep the truths he had taught in remembrance after his death. Christ prayes for the welfare of the Church after his departure. Iohn 17. Wicked men care not what becomes of the world, when they are dead and gone let heaven and earth come together, and all be in confusion, they care not. But good men have publick spirits.

Observation 3. As all persons so Ministers especially must watch. The Devil hath a special spight at them, he commands his agents as the King of Aram did his followers to fight neither with small nor great, but against the King of Israel; so he bends all his strength against the Ministers of Israel. What Luther said of Magistrates,Qui regit, signùm est in quod Satan omnia jacula dirigit. Luther. is most true of faithful Ministers. They are the common Buts which the Devil and his Factors shoot at. We are watch-men by office, and so are bound to the duty by a double tye. 1. As Christians. Mark▪ 13. ult. What I say unto one I say unto all, watch. Christs Disciples must not be secure. Luke 21.34. The better the man the more watchful must he be. The Pyrat sets on the laden Ship, and the Thief upon the wealthiest Traveller. But we must watch as Pastors too, we must stand upon our watch-tower to descry dangers, and discover Wolves that would destroy the Flock.

2. We must watch at all times, 1. In prosperity, as Pigeons when they fare▪ V. Tactica s. l. 3. c. 2. sect. 5. p. 283.best, fear most. Then we are most apt to forget God. Hence Iob (3.25.) in his highest prosperity foresaw a storm and prepared for it. Christ would have his to watch and pray alwayes. Luke 21.36.2. Watch in adversity, the Devil is busie then in laying snares, as the Fowler doth for Birds in frosty weather. When we be in tentations, then watch and pray that you be not overcome by them. Matth. 26.41.

3. In all places, in publick and private, at home and abroad; the world is full of snares. Art solitary? yet watch, for then Christ was tempted. Matth. 4.1. Goest thou to Markets, fairs and publick meetings? thou art encompast with dangers.Quoties inte… homines fui minor hom… redii. Ibi latet, imò patet, anguis in herba.

4. Watch in all things, so runs the Text. Watch unto prayer, take the fittest opportunity for that duty. Ephes. 6.18. 1 Pet. 4.7.2. Watch in prayer, against destractions, sleep, &c. Colos. 4.2. So watch unto hearing, take all opportunities to hear, Iames 1.19. Wait on wisedoms posts. Pro. 8.34.2. Watch in hearing, take heed how ye hear. Luke 8.18.Vigilate fratres quia ne… sanctiores Davide, nec fortiores Samsone, nec sapientiores Solomone vos esse cogno…citis. August.

5. Watch against all sins. We carry about us a proness to all sin. Even the best men have the root of the basest sins in their bosoms, as we see in Lot, Noah, David, Solomon. How fouly did they fall when they p. 366did but a little neglect the watch of the Lord? especially we must watch, 1. Against the sins of our natures and constitutions. Psal. 18.23.

2. Against the sins of our particular callings. There are several sins which accompany several callings. Ministers are prone to idleness and flattery, Magistrates to covetousness and bribery, Trades-man to consenage and forgery, &c.

Watch against the sins of the Nation which thou livest in. The sins of our age are Atheism, Formality, Hypocrisie, Pride and Impenitency.

6. Watch over all thy senses, stop thine ears, make a covenant with thine eyes. Iob 31.1. Set a watch before thy mouth. The whole soul is out of order, and therefore we must set a Guard upon all its faculties, especially upon the understanding which is the primum mobile, and sets all the rest on work. Warring and watching go together. Our war is perpetual and so must our watch be. Iob. 14.14. We are beset round with many dangerous enemies, which calls for sobriety and watchfulness. 1 Pet. 5.8. 1. The Devil is a dreadful enemy if we consider his power, malices, subtilety and sedulity. If one of these make an enemy terrible, how terrible must that enemy be in whom all these four meet? if an enemy be malicious, if yet he want power, or if he have power and malice, yet if he want pollicy, or if he have malice, power and policy, yet if he be lazy and careless there is the less danger. But where malice is accompanied with power, and that seconded with craft, and all heightned with diligence, it concerns men to watch against such an adversary. The World also hath many dangerous tentations; and above all, we our selves are the sorest enemies to our selves. Saul, Goliah and Absalom; now of the three Absalom was the worst, because a child and so a bosom enemy. This inbred enemy which lies in our own bosoms is that which doth us all the mischief. God who hath made our hearts, and knows them better then we our selves hath told us. Ierem. 17.9. That the heart of man is deceitful. 2. Deceitful above all things. 3. Wicked. 4. Desperately wicked. 5. Yea, so desperately wicked that none can thoroughly know how wicked it is. A sad clymax and gradation. By which we see that the heart is the most deceitful and the most deceiveable both actively and passively of any thing in the world. This should make us keep a very strict watch over it. Prov. 4.23.

[For watching see M. Ambrose his Media, p. 38. Fenner Folio in Fine, p. 32. M. Scortretch an excellent Tract. on watching. M. Obad. Sedgwick on 1 Cor. 16.13. M. Rous Art of Happiness, cap. 5. folio. p. 55.

Observation 4. Ministers especially must be hardy men. They must not be dainty, delicate, soft, effeminate ones which can endure no labour, taunts, or trials; but they must be hardy, hardned, seasoned, solid pieces which will not warp or wind what ever the seasons be. This the Apostle enjoyned Timothy more then once. 2 Tim. 1.8. and 2.3. And brands those temporizers for their cowardice, in that for fear of persecution they preached circumcision. Gal. 6.12. We are called **Militi multa agenda, patienda plura; solis & laboris sit patiens.Soldiers, Shepherds, Watch-men, Husband-men, all which must endure Summers-heat, and **Quis nisi vel miles vel amans & frigora noctis, Et denso mixtas preferet imbre nives. Ovid.Winters frost. We have to do with wicked men who have brows of brass, and we had need of brows of brass to oppose them, Ier. 1.17, 18. we have to do with briars, and thorns, he that toucheth them had need to be fenced with iron, staves and spears. 2 Sam. 23.7.

p. 3671. We must endure hardship in our preparatory studies, we must give up our selves to reading,foreign perdurare, (i.) vehementer & assidue incumbere uti rei alicui difficili & laboriosae. study and prayer, these require the whole man, and therefore we are commanded to abide in these. 1 Tim. 4.15. to give up our selves unto them. Acts 6.4. and to attend on our ministery. Rom. 12.7. Thus Ezra (7.10.) prepared himself before he preacht.

2. He must endure hardship in the actual performance of his duty.Honor Ministerii est in opere, dignitas in diligentia, corona in contemptu. He must do this work of the Lord diligently, preaching in season and out of season. In the morning he must sow his seed, and at evening he must not hold his hand, for he knows not which shall prosper. The Prophets rose early to preach the Word. Ier. 7.25. Christ himself was a frequent Preacher. Luke 4.16. How industrious was Paul, how many Cities and Regions did he win to Christ? Rom. 15.19.

3. Most properly and genuinely this hardship in the Text consists in a patient undergoing of those injuries and oppositions which we must expect from an ungrateful world. 1. We must expect hard words. To do well and hear ill is the proper lot of all faithful Ministers; This we see in Christ who did all things well, and yet he was called Beelzebub, Mad-man, Riotous, &c. Paul was called a pestilent fellow, Cyprian was called Coprian, and Athanasius Satanasius.

2. Expect hard dealings. Bonds and imprisonment are oft times the portions of those who have set the world at liberty from sin and Satan, as we see in Moses, Samuel, Paul and Christ himself. We must look to be defrauded of our temporals and robbed of our dues; yea, the more we love, many times the less are we loved, (2 Cor. 12.15.) as B. Hooper foretold, that where he had taken most pains, there should he be burnt to ashes. We batter the Devils Kingdom about his ears, no wonder then if he raise batteries against us. We have a door of doing good opened to us, and therefore must expect many adversaries. 1 Cor. 16.9.

4. The Lord himself sometimes is pleased to exercise us, and to inure us to hardship, that we may be the fitter for his service. Isai. 6.5, 6. Luther complains of many tentations, and that he had Horribilia de Deo, Terribilia de Fide.

We must therefore arm, and inure our selves to hardship betimes. Of all men idleness and effeminacy becomes not Gods Embassadors. Yet how many live careless that have cure of souls: Vivunt sine cura cum veniunt ad animarum curam. But let us like good Souldiers of Christ endure hardship

1. Patiently.

2. Couragiously.

3. Constantly.

1. Patiently, without this we shall tire in our race, and never do the Will of God. Heb. 10.36. This is one special qualification of a Minister. 1 Tim. 3.3. and 2.2, 24, 25.

2. Couragiously, magnanimity becomes Souldiers. We are Captains, and if we be faint-hearted or despondent we shall prejudice Christs cause and dishearten others: When the Shepherd flies the Sheep will scatter. Every foreign. Aristo.Coward (especially in such a cause as this) is a Murderer. We must harden our faces like a flint against all the oppositions of men (as p. 368Christ did Isai. 50.7.) remembring we have a Master that will bear us out. Ier. 1.8▪ 17, 18, 19. This made Paul indifferent whether he lived or died, … might be glorified, and Luther to contemn both the fury and favour of the Pope.

3. Constantly, not like French-men which begin their Wars like Thunder, but end like smoak. Better we had never lifted our selves in Christs service then to forsake our Colours, and leave our plow in the open Field. Too many like Nebuchadnezar's Image are gold at first, silver in the middle, and iron at last.

To incourage us, let us consider, 1. The great recompence of Reward. Dan. 12.3. 1 Pet. 5▪ 4. Paul cast up his accounts, and found that the sufferings of this present life are not worthy to be compared to the glory which shall be revealed. Rom. 8.18.

2. Consider what you fight for, 'tis not for silver or gold, but for the souls of men, one of which is of more worth then all the world. S. Iames makes it a great honour to have a hand in such a work, and therefore he puts an Emphasis upon it. Iam. 5.20. He shall save a soul from death.

3. Love Christ, this makes hard things easie, it can endure all things, and overcome all difficulties. This will constrain us to do our duty. 2 Cor. 5.14.

Observation 5. The Ministery is a work, 1 Tim. 3.1. Hence they are compared to foreign Ministri. 1 Cor. 4.1. ab foreign & foreign remex quia remum in navi agit.1 Cor 4:1Rowers which take pains at their oares, to Labourers and that in Harvest, to Fisher-men & that in the tempestuous Sea of this World, and to Stars which are in perpetual motion. **V. Attersot on Philemon 2 p. 33, &c.Phlm 1:2'Tis no easie calling (as some Sectaries imagine) if rightly followed. The sweat of the brow is nothing to that of the brain: besides the dangers we are liable to for our works sake. This made Luther affirm, that a Minister labours more in a day many times then a Husband-man doth in a monethmonth; and that if 'twere lawful for him to leave his calling, he would with more ease and pleasure dig for his living, or do any other hard labour rather then undergo a Pastoral charge. [See more on V. 2. Obs. 4.]

Observation 6. Do the work or service of an Evangelist. Observe.foreign Ministerium Evangelii quo nihil sublimius, nihil utilius, nihil itaque majore fide & diligentiâ tractandum. Davenantius. Ministers are Servants, and their Office in Service. They are not Lords to tyrannize over the Faith of Gods people, but Servants to Christ and his Church. Rom. 1.1. 2 Cor. 6.4. Neither is this any disparagment, for Christ himself took upon him the Title of a Minister. Rom. 15.8. As the Magistrate is the Minister of God to see to the Civil Affairs of the State and to defend the Church; so the Pastors of the Church are the Ministers of God to see to the souls of men.

Observation 7. Of an Evangelist.] 7. Observe Ministers must preach the Gospel. We must publish the glad tidings of a Saviour, (what in us lieth to all the world) this is to do the work of an Evangelist, viz. soundly and sincerely to publish the Gospel. True, Ministers must preach the Law, but then it must be preparatory to the Gospel, to convince them of their sin and misery, and so fit them for mercy; and after their conversion as a Rule for direction, &c. This work is so that Christ tells us it was the primary end of his coming into the world, viz. to preach the glad tidings of the Gospel. Isai. 61.2, 3. Luke 4.18. 'Tis true, the four Apostles which wrote the Gospel, are properly or rather appropriately called Evangelists; p. 369but in a large sense he's an Evangelist that teacheth the Gospel.

Observation 8. Timothy was no Diocesan Bishop.See Mr. Pryn's Treat. Timothy and Titus in Bishops. He was an Evangelist, and so not fixt as Bishops were to any particular Congregation, City of Diocess; but he was to go up and down pro re natâ as occasion required, and to preach the Gospel as other Evangelists did.

Objection, In the Post-script 'tis said that Timothy was Bishop of Ephesus.

Answer These Post-scripts are no part of Canonical Scripture, but were added by the Scribes who wrot out the Epistles.

2. It contradicts the Text which expresly calls him an Evangelist which was a distinct Officer from a Pastor or Bishop. Ephes. 4.11.

3. It may help to take up the Cavel of Sectaries, who would have us live as Timothy and others did without Tythes or fit Maintenance; when the case is not the same. For 1. They were not tyed to any particular charge as we are. 2. The Magistrate was an Heathen and an Enemy. 3. They had all things common, and they sold all and brought the money to the Apostles. 4. The Apostles had their learning by inspiration, and they could work miracles and so could not want maintenance.

Observation 9. Make full proof of thy Ministry. Observe, Ministers must fully and faithfully discharge all the duties of their callings. They must so behave themselves in their office, that they may be charged justly with nothing. Thus Barnabas and Saul fulfilled their Ministry, Acts 12. ult. and 14.26. so did Paul 2 Cor. 4.1,Omnia ea facere quae incum…unt Ministro, & quae conducunt ad hominum salutem & regnum Christi promovendum. Davenant. 2. Archippus (Colos. 4.17.) must not do his duty to halves, but he must perform it in every respect, as it ought to be done, and accomplish all the parts of his Ministry, strengthning the weak, comforting the afflicted, raising the lapsed, reproving the wicked, convincing the erronious, and confirming the strong; adorning our pure doctrine with a pure conversation. This is to fulfil our Ministry.

Verse 6. OBSERVATIONS.

1. When God takes away faithful and laborious Ministers, those that survive them must stand up in their stead, supply their loss, and be so much the more active, careful and vigilant in the discharge of their office. When Paul dyes then Timothy must double his diligence. If Eliah be taken away, Elisha must pray for a double portion of his spirit to carry on the work. Eleazer succeeds Aaron; Haggai and Zachary supply th… loss of Daniel, and Christ ariseth in Iohn Baptists stead.

Observation 2.

2. The godly by a spiritual instinct and sagacity foresee their ends; so did Iacob, Gen. 48.21. and Ioshua (23.14.) and Christ, Iohn 17.2. p. 370and Peter 2.14. They alwayes watch and wait for their Masters coming. Their acts, diseases and disquietments which they meet withall from the world are as so many petty deaths unto them. A man that dwells in an old crazy house where the walls fall down, the foundation sinks, the pillars bend, and the whole building craks, concludes such a house cannot long stand. As for the wicked they are insensible and secure, and though gray hairs (which are signes of old age and death approaching) be here and there upon them yet they know it not. Hos. 7.9.

Observation 3.

3. Death is not dreadful to good men. The Apostle speaks of it here not by way of Lamentation, but of Exultation and in an holy triumph tells us that he had fought a good fight, and finisht his course, and now the time of his departure was at hand when he should receive a crown of glory. Death to him was but a departing from one room to another, from a lower room to an higher, from earth to Heaven,Death in exi…us non obitus, a departing of Soul and body for a time that they may meet mo…e gloriously. Philip. 3 21.Phil 3:21 from troubles to rest, from mortality to immortality. They are long since dead to the world and so can part with it more easily. Paul died daily, he was sending more and more of his heart out of the world so that by that time he came to dye, he was fully weaned from the world and desirous to be gone. Phil. 1.23. When Moses had finisht his course, God bids him go up and dye, that's all. Deut. 32.49, 50. Death, which to wicked men is the King of terrours and makes them fear and tremble,It may be said of all the godly in some sence as '…is said of Moses (Deut. 34.5.) he died secundum os Domini, God did by him as a fond Nurse by her Babe, killed him and laid him down to sleep.Deut 34:5 Iob 18.14. That to a good man is the King of comforts, and like the Valley of Achor a door of hope. In an holy security at death and destruction they can laugh, Iob 5.21, 22. The wicked look on death as a dreadful, dismal thing; but Gods people looking on it through the Spectacles of the Gospel, s…e it to be a conquered enemy, having its sting taken out, Hos. 13.15. so that what Agag said vainly and vauntingly, Christian may speak truly and seriously. The bitterness of death is past, 1 Sam. 15.32. As Christ said of Lazarus, this sickness is not to death but unto life; so may we now say, this death is not unto death but unto life. So that now the Saints can embrace it, go forth to meet it and bid it welcome. They know 'tis but winking, and they are presently in Heaven. This made the Martyrs go as cheerfully to their Stakes as others do to a Feast or Marriage; when Basils enemies threatned to kill him if he would not turn, he boldy answered, Oh that I might dye for the truth! Hilarion chides himself for his backwardness, why dost thou fear Oh my Soul to dye? thou hast served thy God these seventy years and art thou now afraid to dye? Egredere anima, egredere. Even Sapientis animus totus in m…rtem prominet, hoc vult, hoc meditatur, hac semper cup…dine fe…tur. Seneca ad Ma…cium. c. 23…Seneca makes it the property of a wise man to desire death. We must not judge of death, or of any other thing (as Sin, Riches, Afflictions, &c.) as the world judgeth of them, but as Scripture speaks. Now the Spirit of God in Scripture cloaths death with very lovely and pleasing expressions.

See more in Mr. Robert Boltons four l…st things, pag 62, &c. See ten Consolations against death, in Gerhards Loci Commun. Tom. …. p. 336. edit. novissima.1. It calls it a going to our Fathers. Gen. 15.15. A going to the Spirits of just men made perfect. Heb. 12. 23. A going to God, to Christ and to the blessed Angels, Phil. 1.23.

p. 3712. It is called an Exaltation or lifting up Iohn 3.14.

3. A sowing which will rise in glory, 1 Cor. 15.43.

4. An undressing and uncloathing of our selves, a putting off our rags that we may put on immortal Robes, 2 Cor. 5.2. 2 Peter 1.14.

5. A going to sleep, when men are wearied with labour they desire their beds. The grave is a bed of rest, Isay 57.2. Iob 3.13. Dan. 12.2. Rev. 14.13. and death is but a long sleep till the Resurrection, Iohn 11.11. Acts 13.36.

Let Atheists and Epicurean worldlings who have their portion onelyonly in this life, fear death, because it puts an end to all their pleasures and hopes Iob 11. ult. Hence Lewis the Eleventh King of France, a bloody persecutor, commanded his servants in the time of his sickness that they should never once name that bitter word death in his eares. But Christ hath died to free his people from this slavish fear of death, Heb. 2.15. by his death he hath sweetned our death unto us, and changed the nature of it, and hath made that which was sometimes a curse, now to be a blessing, of a foe he hath made it a friend,See Master Strong 31. Ser. p. 212, &c. of a poyson a medicine, and of a punishment an advancement. He lay in the grave to sweeten and season our graves for us, so that now our flesh may rest in hope, Psal. 16.9. Proverbs 14.32.

Observation. 4.

4. The soul of man is immortal. Death is not an Annihilation, but a Migration of the soul from the body for a time. As soon as ever the soul departeth from the body it is presently in blisse,foreign, ab instanti. Revelations 14.13 they are not onelyonly blest at the day of judgement, but also in the intermission. The soul doth not sleep or perish, but the souls of the Saints go to a better place, and to better company, viz. to Christ and to the spirits of just men made perfect. Iosiah was gathred to his father in peace, (1.) to the spirits of his fathers who enjoyed peace; for in respect of his Body▪ he was slain in battle. The soul never dieth but subsisteth still,The Heathen had some glimps… of this. Parte tamen meltore mei super alta perennis Astraferar. Ovid. Met. l. 15. in fine. even when it goeth out of the body it returneth to God that gave it, Eccles. 12.7. Hence Paul desires to be dissolved, why so? that he might be with Christ, Philippians 1.23. and desires to be loosed from the body, that he might be present with the Lord, 2 Cor. 5.8. Christ telleth the thief on the Crosse, this day shalt thou be with me in Paradice, Luke 23.43. Steven when stoned, cries, Lord Iesus receive my spirit, Acts 7.59. Christ hath prepared immortal mansions for it, Iohn 14.2. and what should mortal souls do in …mmortal dwellings, and why is the Devil so serviceable, why doth he make Covenants and Compacts with wicked men for their souls; yea, and why doth he offer the world in exchange for a soul, if it be but a mortal perishing thing? To what end are all those promises of Eternal life which are made to those that deny themselves if in this life onelyonly they had hope? Then all the Threatnings of Eternal death, and all those sorrowes which the Scripture affirmeth shall light on the wicked, would be false; for here they have mirth ease and pleasure, and if they had no punishment hereafter where were the Truth of Gods threatnings and where his Justice? The Scripture is clear that the pleasures of good men and the pains of bad men are eternall; then it must needs follow that the souls of men which are the Subjects of these pains, and pleasures cannot be mortal.

But here our Mortalists Object.

p. 3721. Objection.

If the soul of man be ex Traduce (as some affirme) then it is mortall for Omne generabile est corruptibile.

Answer, The soul cometh not ex Traduce by Propagation from our Parents, as the souls of Beasts which come è potentia materiae: but the soul is created and infused by God, and not propagated as appeareth, Gen. 2, 7. Eccles. 12.7. Zach. 12.1.

[See Doctor Reynolds on the Passions, cap. 32. p. 392. Piscator his Annot. on Gen. 2.7. Baronius de Origine animae Exercit. 2. art. 3.

2. Objection.

The dead are said to sleep, and to perish Psalm 6.5. and 104.29. Isay 38.18. and 57.1. Job 14.7.10.

Answer, This is spoken in respect of their bodies, not of their souls. The dead do not praise thee (saith David) viz. not in the land of the living on earth, but in Heaven they sing Hallelujahs, Rev. 5.9.

A tree when it is cut down may sprout again (saith Iob) but man dieth and giveth up the Ghost and where is he? This will not help the sleepy Sadduces of our times, for tho Physically, and by the course of Nature man cannot revive again; yet Hyperphysically and by a supernatural Almighty power he shall arise. So that Where is? is to be restrained to where is he in the world? look for him in City or Countrey, at home or abroad, he's not to be found. Man gives up the Ghost, and where is he with all his riches, honours, plots and purposes?

3. Objection.

Eccles. 3.19.20, 21. As the beast dieth so dieth man, they have all one breath.

Answer, 1. Solomon here as oft elsewhere in this Booke doth bring in the Atheist deriding the immortality of the soul, he speaketh the opinion of other men and not his own. Solomons own judgement you may see, Eccles. 12.7.

2. Take it in the Letter, and then Solomon speaketh not of the soul of man, but of animal and vital breath which is common to both; he speaketh of mans mere natural condition; else in respect of mans future condition his body shall rise again and come to judgement. So that here is no comparison between the soul of man and that of beasts, but between the death of the one and of the other. q. d. both are liable to death, pains and diseases.

4. Objection.

Matth. 8.22. and 10.28. Ephes. 2.1. The soul is said to die.

Answer, The soul is not said to die in respect of Existence and being; but relatively in respect of Gods grace and favour. 'Tis a separation of the soul from God, who is the fountain of life, and is a living death, and a ceasing, not to be, but to be happy.

5. Objection.

1 Tim. 1.17. and 6.16. God onelyonly is said to have immortality, How then are mens souls immortal?

Answer, The answer is easie. Immortality is twofold.

1. Essential, Absolute, Natural, and Independant, and so God onelyonly is immortal; à parte antè from all Eternity, he's the onelyonly Author and continuer of it.

p. 3732. Derivative, and by Donation communicated to man, and so our souls are immortal, and our bodies though subject to corruption, yet by Divine Ordination shall be immortal after the Resurrection.

Wo then to those Atheistical Mortalists and Libertines which have sinned away conscience, and have led loose lives and now are fallen to loose opinions. Open but this gap and farewell Lawes, Civility, Religion and all that is good. Grant but this and farewell all noble actions, and all spiritual comforts, then Christ died, the Apostles laboured, and the Martyrs suffered in vain. If this Doctrine were true, then all our Faith, our Hope, our Praying, Preaching, Fasting, self-denial, mortification, sowing in tears, and spiritual combats would be in vain, and we should be in a worse condition then the beasts that perish.

If this were true, then why did Abraham forsake all? Ioseph forbeare his Mistress, Moses refuse the pleasures of Pharaohs Court, and the Martyrs wander up and down in Sheep-kins and Goat-skins being destitute, afflicted, tormented? Heb. 11.

Grant but this, and then Cain need not fear to kill his brother, Saul to persecute the Church, Herod to kill the Saints. Who will study to keep Gods Commandements or make any conscience of his wayes? As for ourselves, let us abhor that desperate Opinion which openeth the floodgates to all villanies and abominations. The broachers and obstinate defenders of such Tenents should die without mercy, Zach. 13.3. And if the murderers of mens bodies must die for it, then such murderers should die some remarkable death; for as there are no mercies like soul mercies, so there are no murders like these.

2. The Immortality of our souls should make us have a special care of them, we should see to them diligently, Deuteronomy 4.9. Nature teacheth us to look to our bodies, but grace to our souls.

The soul is the man, and if that be lost, all is lost, but if you have a care of your souls,Esanitate animaefi… sanitas in corpore Aristot. God will have a care of your bodies. If the Mid-wives fear the Lord, he will provide them houses, Exodus 1.21. If Solomon seek soul- mercies God will cast in Temporal blessings into the bargain, 1 Kings 3.12. There are many sicknesses now abroad, the way to remove them is to cleave to the Lord and serve him with all our souls, then he hath promised to bless our Land, and to take all sickness from amongst us, Exodus 23.25. Solomon telleth us that the soul is a precious thing, Proverbs 6.26. and a wiser then Solomon hath told us that One soul is more worth then all the …orld, Matthew 16.26. Ten thousand worlds could not ransome one soul. Nothing but the precious blood of Christ who was God and Man could do it, 1 Pet. 1.19. We see how careful men be for their bodies, to feed them when hungry, cloath them when naked, Physick them when sick, and arm them against dangers; but the soul, the immortal soul lieth starved, naked, sick and unarmed; most with Martha carke and care for the body, but few with Mary see to the better part. We see how highly men prize their Natural Lives, Skinn for skinn and all that they have they will give for them, Iob 2.4. Offer a man all the World for his life and he can readily answer, what will this profit me when I am dead? but offer the same man a little gain, honor, pleasure for his soul, and he'l part with that for it. Esau sold his soul for a mess of pottage; Iudas his for 30. pieces of silver; the Prodigal his for husks, and the worldling for meer vanity drowns his soul in perdition, 1 Tim. 6.9. Let us from time to come set a higher price on our souls, let us so pray, so hear, so live as those that believe that our soules are immortal; 'Tis true, we must have a moderate care of our bodies, 1 Timothy, 5.23. but the welfare of our soules p. 374must be chiefly regarded. Matth. 6.33. Iohn 6.27. 'T was an high commendation of Gajus, when the Apostle wisheth he might be in health and prosper even as his Soul prospred, 3 Iohn 1.2. I see more in Mr. Calamies Sermon at R. Bolto…s Funeral, and Mr. Ambrose his Prima, 2 P. p. 61. &c. See 20. Reas. for the Souls Immortality in Mr. Baxters Saints Rest. P. 2. c. 10. S. 1. p. 298. Norton Orthodox Evangel. c. 15. D. Arrowsmith Tactica S. l. 3. c. 3. S. 12. Prideaux Fascicul. p. 315. Calvin de Psychopannychia inter Opuscula, & contra Libertinos, cap. 22.

Observation, 5.

5. The death of the Martyrs is a most pleasing Sacrifice to God. The obedient life and death of all Gods Saints is very pleasing to him, Psal. 116.15. but the death of Martyrs who do actually seal to his truth with their dearest blood is a most deligthful sacrifice to him.Quid generatim mors omnium fidelium? nihil aliud nisi beata foreign & migratio ad, Deum. S…ulter. How vilely soever the world esteems of their sufferings, yet they are precious in Gods eye, and their blood shall pay for it who have made themselves drunk with the blood of his Saints. Isay 63.13. Rev. 17.6. When ever therefore the Lord shall call for our lives especially by way of Martyrdom we should cheerfully offer them up in sacrifice to God; rejoicing that we have a life or any thing of worth to loose for him. We should be holily prodigal of our lives in Gods cause, so were the Martyrs, and so was Paul, he did not value his life when he came to part with it in this kind, Acts 20.24. Neither should we mourn inordinately (moderately we may as they did for Steven, Acts 8.2.) for such as dye in the cause of Christ, nor yet hinder our Relations in such resolutions; but say, The will of the Lord be done: rejoicing that we have any children or friends that are worthy of so great an honour.

Observation, 6.

6. The death of the Martyrs doth confirm the truth. The Church is Gods garden and tis watered and enriched by the blood of Martyrs. By sealing the truth with their blood, and not loving their lives unto the death, the weak are strengthened, and the strong confirmed:Quid est mors Martyrum? est Libamen effusum arae Dei, gloriosum libante, fructuosum Ecclesiae. Scultet. in locum. and though they be dead yet their Testimony speaks, Heb. 12.4. they conquer even when they seem to be conquered; and Chri… is magnified by their death, as well as by their life, Phil. 1.20.

Caut. Not that the sufferings or constancy of the Martyrs is the foundation of our Faith, but God hath ordained it as a means to strengthen it.